Miracles of Vadalur VaLLalaar (Part 1)

Ramalinga Swami: Miracles and other incidents in Vallalar's life
Vadalur Ramalinga AdigaLaar is a great Saint from Tamilnadu and is known for HIS wonderful miracles.s

In this week’s Sunday story we see fifteen of his wonders as Part 1.


A magician came and requested the Swami who was a Siddha, to turn mercury into a bead. The Swami gently poured into the hollow of his palm a little mercury and after keeping the same closed for a while, dropped it as a mercury bead.


One night, food had been cooked in the Dharma Shala for a limited number of people. Unexpectedly about a hundred additional guests came at the time of serving the food. Shanmugam Pillai, the man in charge of the food section, reported to the Swami that food was not sufficient to serve all. The Swami immediately rose up voicing forth “pich”. This was Swami’s characteristic exclamation at the time of performing miracles, possibly signifying that it was a child’s play and there was nothing impossible and there was the divine blessing to do what was need. According to Ooran Adigal, the biographer of the Swami’s life in Tamil, “pich” is a short form of “Pichchan” (name of the divine Lord) which is derived from “Pichchu”. We may add that the Divine Lord performs miracle as if a play of a tender child (pinju Pillai or Pichchu Pillai) or by an inexplicably miraculous way as in a divine madness (Pichchu or Piththu). Thus with the exclamation of “Pich”, the swami asked him to supply guests in sitting rows, leaf for serving food. The Swami himself served food by his hands.All took food sumptuously but there was still food left remaining in vessels after serving all.


One day Shanmugam Pillai, the manager of Dharma Shala reported to the Swami that there was no stock of rice to cook. The Swami sat alone in a place and concentrated for a few seconds and then assured him that rice and all other things needed would come the next day. Exactly so, the next day a devotee from Tirutturai village brought three cartloads of rice and other provisions and reported that he had been asked in his dream the night before, to bring in supplies of food.


In the summer month of April, many who came to the Dharma Shala at Vadalur suffered due to the drought and heat. The Swami knew about it and asked them to pour a vessel of water over his feet. The devotees did so. Shortly, there was a heavy down pour of rain. Devotees of the village Pudupet (near Cuddalur) heard of this and came to Vadalur and implored the grace of the Swami, as all wells of the village had become dry for want of rain. The Swami asked them to pour six pot fulls of water over his head. They did so; There was heavy down pour of rain immediately; and the springs of the six wells which had gone dry, once again became active bringing in fresh and very tasty supplies of water in the wells. The village thus had good rains to support and nourish its life and activity.


A relation of the Swami’s devotee who was a tahsildar by name Murugesa Pillai failed in his several attempts to have his dry lands changed into wet lands through petitions to the Government (possibly for facilities of irrigation). He implored the Swami for grace and received form Him the sacred ash of blessing. Thereafter, the dry lands could be converted into wet lands.


In Pudupetta near Kurinjipadi, a house caught fire. The swamy who happened to be in the opposite house at that time waved his cloth and the fire soon died down.


One evening the swami went out for a walk with the devotees.Suddenly it rained.All of them except the swami got drenched in the rain. Not even a drop of rain was seen on the swami body.


In “Siddhi valakam cottage house at Mettukuppam the Swami used to keep on his two sides flaming fire in iron bowls of burning coke. The Swami sat in between them on a tub like seat. (His direct disciple and biographer Kandasamy pillai writes to say that the swami perhaps wanted to enjoy thus more intense heat than what was normal to his body which was golden). One day a devotee of the Swami by name Sabapathy Sivacharya who was the priest in charge of the Shrine of Satya Jana Sabha happened to enter into the Swami’s room suddenly when his leg struck a bowl of burning coke. The burning coke scattered hither and thither and hit the Swami and himself. The visitor got alarmed and hastened to remove by his hands the burning coke that fell on Swami’s thigh. He got his hands burnt. But the Swami remained unaffected in his body and not even his cloth bore any mark of the burn. The Swami however said to him “Why are you anxious? It (fire) will not affect me in any way”.


Once some devotees of the Swami brought a famous photographer by name Masilamani Mudaliar from Madras to take photo of the Swami.. He attempted eight times; but each time he failed to get a picture of the form and figure of the Swami in the photo negative; only the white cloth which the Swami wore came in the picture.

NOTE: The Swami’s body by transformation, had become full of divine Light within and without.


A pot maker from Panrutti village heard of the above said incident. Being a devotee of the Swami he made Swami’s image in clay and duly painted it. He offered it to the Swami. The Swami remarked: “The golden body had become a body of mud”. (The Swami seemed to have felt about the antithesis of the siddhi of his golden body in the clay image of his form at the hands of the potmaker). So the Swami dropped it down and it broke into pieces.

NOTE : It is said that the printed pictures of the Swami now in use are from an oil painted picture of the Swami then in use at Tiruvottiyur Mutt, Madras.

From the above two incidents under 9 and 10, it is not proper to infer that the Swami was against the preservation of his own form either in image or pictures or that he was against worship of the form of his image or picture; rather they point out the state of a transformed triple body which defies all attempts at limiting itself within a particular mode of physical form. The Swami’s dropping down of his clay image seems to be a result of the bodily react ion (rather than a psychological reaction) of his transformed golden body. Possibly the clay image should have been felt as a caricature of his vast and deathless golden physical body.

The Swami has held in a discussion with followers of Brahma Samaj that God is not merely the formless Brahman but also the form. He lit up the flame of light of the lamps at Vadalur and Mettukuppam for due worship by devotees and disciples. Thus the light or flame of the lamp is a form or as some put it a formless form. According to “Arutpa” poems God is at once form, form formless and the formless. The fact that the Swami did not leave behind any of his image or picture as approved by him for worship by his followers is meant rather to remind us that one should not get stuck up to the habit of conceiving and worshipping Him or the God merely as a form, or merely as form formless or as the formless and that each should grow according to one’s temperament and aptitude of worshipping Him or the God in this or that mode as the occasion and state of spiritual evolution demand of him without confining himself for ever to any particular or exclusive mode of worship and thereby limiting the Divine Himself in the possibilities of His realisation. Though the formless is the supporting base for the form, we have also to admit the fact that Swami Himself has been seen in his form by many devotees in their vision, as much as He has been felt in his formless presence. The Swami has persistently pointed out that It is the supreme Divine, God of Light, Bliss and Grace who is the Goal and He is to be worshipped, and as an outer symbol of the Divine, light of the lamps has been duly installed in the shrines at Vadalur and Mettukuppam. Human as we are, we are likely to fall in the error of attaching ourselves passionately and instinctively to the human form of the Guru, the Mahan or the Avatar and to that extent we are liable to become circumscribed in our right attitude and approach to the supreme Divine. When the Swami in his physical form or the sacred light of the lamp at the said shrines or in fact light of any lamp anywhere is considered as a form of the Divine that form itself would lead to the integrality of the Divine who is at once form, formless and formless form.

Further we may remember that the Swamy himself wanted in his last days to dematerialise his vast and deathless golden body which, according to his keertan “Mei Arul Vyappu” had become like a fully grown and luminous golden Mountain . This dematerialisation was for the Purpose of entering into all the bodies universally. What was visibly seen as the deathless material physical body was not the whole truth of even his physical existence which was other than the subtle physical.In and around and coextensive with the material physical body was a vast limitless physical existence which had also become golden and deathless and luminous with golden light and served as the eternal physical base of the outer body in the very earth nature a result of the transformation of the material vesture.

So the truth of his whole and entire physical body could not be properly represented even by a photo or statute. However the fact remains that the Swami himself allowed the photographer to take his picture or still earlier the painter to paint his image and so he could not have been against the preservation of his outer form for use of the disciples but the very fact of the divine luminosity of his body stood against a representation of his form as a photo. This apart, the Swami psychologically discouraged to worship of his own figure and image and instead persistently kept the supreme Divine, the Lord of Vast Grace Light, as the goal to be pursued and presented Him in the form of the light of a lamp duly sanctified and lit by himself. This attitude was the need of the hour of God as the Swami wanted his disciples and devotees also to aspire, without diversion through the worship of the said form of light and through the mantra of Light. for the universal manifestation of the divine Light of Grace.

As willed by him, the Swami seemed to have made his golden physical body universal so as to influence and enter into all the physical bodies as is seen from the nature and mode of working of the “Superman Consciousness” which is elaborated in the last chapter 18 part 3. Thus his dematerialised diffusion of his bodily substances leaving no trace of his body and its form and at the same time universalising his physical existence in a formless way for an impersonal action, i.e., for entering into all the bodies amply justifies his psychological discouragement, if not by an absolute taboo, of the worship of his bodily form by the devotees.

But still forms other than the physical he has and wears on and projects in vision the form of his soul and spirit as distinguished from his formless self existence, then the form of his mind, the form of his vital life and the form of his subtle physical which is nearest to our material earth. Only in his vast and limitless and deathless physical existence he remains now formless but with power to precipitate himself in a new divine body at the ripe moment.


It was the usage for devotees from mofussil areas to come to vadalur in order to take the Swami with them to Cidambaram on important festive occasions thereat. On one such occasion devotees came in advance and waited on the Swami to go to Cidambaram. As the day of the festival neared, most of them left for Cidambaram. But there was no sign of the Swami’s starting as yet. Only a few stayed with him in the hope of starting at least on the day of festival itself. The Swami did not leave Vadalur even on that day. The devotees felt unhappy as they lost the chance of seeing the Lord of Dance, Nataraja of Cidambaram. The Swami understood their grievance and assured them all “you can have Cidambara darshan here itself; wait and see.” So saying the Swami put up a screen of cloth in a portion of Dharmashala building and asked them to go inside the screen and see. They went inside tile veil and saw the rare sight of the “Cidambara darshanam” i.e., of the Lord of the Lord of Dance and play and they were highly overjoyed.

(12) On some occasions, the Swami sat outside in the open sun shine at mid noon. At that time devotees at the Dharmashala used to see a column or pillar of fire (agni sthambha) rising up between the place of his seat and the sun.


The Swami used to wear sandals of a very high quality called “Sakalath Padaraksha” made at Tanjore. He had said, “if jatilingam (a compound of mercury and sulphur) is kept within sandals which a Suddha dehi (a man of perfect and pure body) wears on, it will stand against fire or endure in the heat of fire (i.e., without melting)”. A devotee priest namely Sabhapathy had special sandals prepared for the Swami in which four tolas of the said mercurous compound had been kept. At his request, the Swami wore the sandals for 15 days and then later on the mercurous compound was removed from them and it was observed to withstand the heat of fire without change.


One day two Brahmins who were worshippers of sun came from Vishakapattinam. They reported to the Swami their inability to attain, by practice of the methods given in shastra, either “apara marga siddhi” such as melting iron, silver, gold and other metals by keeping it in hand or “Para marga siddhi” by which one can move and travel in space like sun. Vallalar took a silver rupee coin and kept it in his hand for a few minutes. Then the coin melted and ran down as silver.


One day the Swami was standing in the sun shine along with a devotee by name Ayyasamy Pillai of Cuddalur. The Swami asked him, “What is the sign of a Suddha Jnani?” The devotee remained silent, unable to answer. Then the Swami told him that there would be no shadow of the body of a Suddha Jnani. The fact that the Swami’s body did not cast shadow on the ground came to be known thus. This proves the glory of one who had realised Suddha Satya Jnana the pure Truth Consciousness, and the Siddhi or perfection of the triple body.


One Devanayakam, Pillai of Cuddalur became Swami’s devotee according to the wish of his father who was a yogi. The said yogi at the time of his death advised his son to become the disciple of one who would come with a cane in his hand and with a hood of cloth covering his head and would strike with his cane at his samadhi (tomb of burial) asking “Is this the Samadhi of your father?” Three years after the death of the yogi, the swami came to Cuddalur once and went to the house of Devanayakarn and asked him by striking with his cane at a tomb “Is this your father’s tomb?” The latter replied in the positive and took the Swami as his Guru.

NOTE: Cuddalur is a town about 25 miles from Vadalur. The Swami frequently visited Cuddalur to give lectures.

Part TWO will be posted next Sunday.

WE shall meet as usual tomorrow and till then may GOD BE with you. Good bye!

Vallalar | Deepam Trust


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